When All Doesn’t Mean All: Calvinism Gets it Right

I recently wrote a post on I Timothy 2, where Paul says something that is a favorite proof text for Arminians, but they ignore the difficulty the text presents for their position. Reformed theology has been a critical part of attempting to build an enduring faith in our children, so I thought for the record I’d put my argument down here as well. I’m not sure I’ve addressed this passage directly with any of them, so I will enjoy sharing this to see if I’m as persuasive as I think I am.

Paul tells us that God desires, wants, “all men,” all human beings, to be saved. Arminians argue that God wants all, meaning every single one, to be saved! Since clearly all are are not saved, all can be saved, but choose not to be. Ergo, salvation is ultimately our decision, not God’s. When I was first introduced to Reformed theology, or Calvinism, I was a default Arminian. The first person who challenged my assumptions told me that all doesn’t always mean each and every one. I was confused. How could all not mean all! That made no sense; of course all always means each and every one. But this very passage refutes that contention. Paul says next:

⁵ For there is one God and one mediator between God and men, the man Christ Jesus, ⁶ who gave himself as a ransom for all people—the testimony given in its proper time.

Let’s follow the logic. If all always means each and every one, then Jesus was ransomed for each and every human being to ever live, all people. Ransom, antilutron-ἀντίλυτρον, implies a transaction has been made, an exchange, properly, a full ransom, referring to Christ paying the complete purchase-price to secure our freedom (redemption) – i.e., Christ exchanging His eternal righteousness for our sin. If God desires all, each and every person, to be saved, then all, each and every person, is ransomed, and therefore all human beings, each and every one, are saved. And yes, including Hitler, Stalin, and Mao, the trifecta of 20th century evil personified. This is called universalism, Christ’s death applies to all universally, indiscriminately. But since those guys clearly are not, and could never be saved, universalism can’t be true. Arminians are vehemently not universalists. We all agree salvation is limited, but the question is to whom, and why.

The problem is that if Jesus died for all, literally purchased them, just to make salvation possible and not actual, then he could not have actually purchased them, and paid for their sin. A transaction happened on the cross, not a possible transaction. Jesus purchased the actual salvation from sin for God’s people, not a possible purchase depending on the choice of the sinner. Jesus was given his name “because he will save his people from their sins.” Not that he will try to save them, or make it possible for them to be saved. He will save them! Thank God it’s not up to me! And Jesus himself said, “My sheep hear my voice, and I know them, and they follow me.” His sheep, not his possible sheep. We can also talk about election and predestination to salvation from before the world was even created, as Paul does in Ephesians 1 and 2. Or that we were dead in our sin, and God’s enemies when Christ died for us. Dead people can’t make themselves alive; only the supernatural, sovereign saving power of God does that!

I could go on, but I think the point is clear. Christ died for the specific people he intended to save. Isn’t that fantastic news! It means he died for me. He died for you. We, his people, were with him on the cross when he uttered, “It is finished.” From the Greek word telos, he accomplished the purpose for which he came. In the acronym that got attached to Calvinism, TULIP, this is called limited atonement, also referred to as definite atonement. Christ did not, indeed could not, have died for everyone. For some reason, many Christians have a hard time with this, but to me it makes perfect sense, and is supremely comforting. When God demonstrated his love for us on the cross, it was not a theoretical demonstration that could possibly be true for me if I accept it. When I accept it I can know it’s an actual demonstration for me! I never, ever have to wonder if God loves me.